CatholiC Primary SChoolS in a Changing ireland

Sharing good PraCtiCe on inCluSion of all PuPilS

 Catholic Schools Partnership

Catholic Primary Schools in a Changing Ireland

Sharing Good Practice on Inclusion of All Pupils
 Published 2015 by
Catholic Schools Partnership
Columba Centre
maynooth
Co. Kildare
email office@catholicschools.ie
Website www.catholicschools.ie

iSBn 978 1 94730 601 2

Catholic Primary Schools in a Changing Ireland: Sharing Good Practice on Inclusion of All Pupils
may be used for purposes consistent with the support and improvement of Catholic schools.
it may not be sold for profit by any person or institution.
the content contained herein may not be altered, edited or amended.
any reproduction or use must include acknowledgement of the Catholic Schools Partnership.

Photos: cover, pp. 6, 7, 8, 17, 18, 20, 26 Phil mullally;

pp. 10, 14, 22, 25, 28, 30 thinkstockphotos.com.
Contents
introduction ..........................................................................................................................................7

Part 1: fundamental Principles............................................................................................................11

1.1 a Vision for Catholic Schools....................................................................................................11
1.2 the irish Constitution ..............................................................................................................12
1.3 Parental rights ..........................................................................................................................12
1.4 State regulation........................................................................................................................13
1.5 the Second Vatican Council ....................................................................................................13
1.6 the Characteristic Spirit of a Catholic School ......................................................................15
1.7 diversity Within a School ........................................................................................................15
1.8 religious education..................................................................................................................16
1.9 educating to intercultural dialogue ......................................................................................20

Part 2: developing and Sharing good Practice ................................................................................23

2.1 admissions Policy and mission Statement............................................................................23
2.2 inclusion in religious education............................................................................................23
2.3 management of opt out from religious education ..........................................................26
2.4 Sacramental Preparation ........................................................................................................27
2.5 intercultural dialogue Some Suggestions ........................................................................27
2.5.1 the dialogue of life ........................................................................................................28
2.5.2 the dialogue of Works ..................................................................................................29
2.5.3 the dialogue of religious experience ..........................................................................29
2.6 reflecting on good Practice ..................................................................................................29

Conclusion............................................................................................................................................31
Introduction
a large percentage of primary schools in the
republic of ireland (89%) are under the patronage
of the Catholic Church. this means that the ethos
or characteristic spirit of the school is informed
by the teachings and traditions of the Catholic
faith. Catholic schools are caring and inclusive
communities precisely because they are Catholic.
they have adapted to demographic change with
significant recent net migration into ireland and
many of them have led the way in integrating
migrants into local communities. they have been
leaders in areas such as social inclusion, special
needs and traveller education. an eSri study1
found that non-Catholic schools have a
significantly higher proportion of children from
professional, managerial and technical
backgrounds and that 80% of parents with the
top incomes send their children to these schools.2
in contrast, children in Catholic schools come
from just 20% of the top income families. the
report also found a significantly higher number of
children with learning difficulties and disabilities
in Catholic schools than in other school types.3
With regard to traveller education the report
states:
most multi-denominational schools did not
have any traveller pupils. Catholic schools
were more likely to have greater numbers of
traveller pupils compared to minority faith
schools.4
Catholic schools have adapted to
demographic change with
significant recent net migration
into Ireland and many of them have
led the way in integrating migrants
into local communities. They have
been leaders in areas such as social
inclusion, special needs and
Traveller education.

1 eSri and educate together, School Sector Variation Among Primary Schools in Ireland (2012).
2 School Sector Variation Among Primary Schools in Ireland, pp. 356. top income refers to those in the 20% highest income
bracket.
3
School Sector Variation Among Primary Schools in Ireland, pp. 413. 7
4 School Sector Variation Among Primary Schools in Ireland, p. 41.
 it is clear then that one of the great strengths of
the Catholic primary school system is its social
inclusion so that in most parts of the country
children from various social strata attend the
same school together.
schools in ireland. irish-born Catholics have been
joined by children from other backgrounds. these
include other Catholic pupils whose parents have
migrated into ireland. there is also a significant
minority of children from other faiths and those
whose parents profess no religious faith. many
Catholic schools have been enriched as they have

One of the great strengths of the

Catholic primary school system is
its social inclusion.
adapted to serve such a broad spectrum of pupils.

the rapidity of social and demographic change in

the census of population (2011) found that 84%

of the population self-identify as Catholic.5 in
2002 the figure was 88%. there is substantial
ireland naturally gives rise to certain tensions and
regional variation in the numbers of Catholics,
from 77% in the four dublin local authorities6
and galway city, to 82% in Cork City and
somewhere between 84% and 90%7 in the rest of
the country.
over the past decade there has been a notable
change in the profile of those attending Catholic
new questions. these include issues relating to
the inclusion of all pupils in denominational
schools. the irish human rights Commission8
and the final report of the forum on Patronage
and Pluralism in the Primary Sector9 have both
asked that this issue be addressed. in response,
the department of education and Skills launched
a consultation process on inclusiveness in
primary schools in September 2013. the report on
this consultation was published in July 2014.10 the
report emphasises that it does not set out to be
prescriptive and recognises that each school has

5
Central Statistics office, Census 2011 (government Publications: dublin, 2012), available online at
http://www.cso.ie/en/census/census2011reports/.
6 dublin City, dn laoghaire-rathdown, fingal and South County dublin.
7 mayo has the largest proportion of Catholics at 90%.
8 irish human rights Commission (ihrC), Religion and Education: A Human Rights Perspective (2011), available online at

http://www.ihrc.ie/publications/list/religion-andeducation-a-human-rights-perspective.
9 John Coolahan, Caroline hussey and fionnuala Kilfeather, The Forum on Patronage and Pluralism in the Primary Sector: Report of

8 the Forums Advisory Group (2012), available online at www.education.ie.

10 department of education and Skills, Forum on Patronage and Pluralism in the Primary Sector: Progress to Date and Future

Directions (2014), available online at www.education.ie.

its own ethos and operates in a particular
context.11 it notes that there is no one size that
fits all when it comes to best practices concerning
the inclusion of pupils in schools, as sufficient
flexibility must be allowed for schools working in
different contexts.12 it identifies principles that
currently inform best practice in schools that are
dealing with these issues for many years. these
principles include:
good communication
Clarity on rights and responsibilities
good relationships between the various
parties
openness to dialogue and compromise
flexibility.13
finally, the report encourages all schools to
develop policies that will foster best practice with
regard to the inclusion of all pupils, and to use
self-evaluation processes to review and update
these policies.14
this booklet is a resource for Catholic schools in
developing such policies and in sharing best
practice. it is published in response to the forum
report and to the recent Forum on Patronage and
Pluralism in the Primary Sector: Progress to Date
and Future Directions issued by the department of
education and Skills
11 Forum on Patronage and Pluralism in the Primary Sector: Progress to Date and Future Directions, p. 4.
12 Forum on Patronage and Pluralism in the Primary Sector: Progress to Date and Future Directions, p. 5.
13 Forum on Patronage and Pluralism in the Primary Sector: Progress to Date and Future Directions, p. 19.
14
Forum on Patronage and Pluralism in the Primary Sector: Progress to Date and Future Directions, pp. 228.
Good communication
Clarity on rights and
responsibilities
Good relationships between
the various parties
Openness to dialogue and
compromise
Flexibility.
in Part i of this paper there is an analysis of
foundational issues, including a vision of what a
Catholic primary school strives to be, while Part ii
details good practice with regard to the education
of all pupils in Catholic primary schools. it should
be emphasised that this document does not
purport to provide a full understanding of
Catholic schooling. rather the focus is precisely
on the holistic education of non-Catholic pupils
in Catholic primary schools.
the development of this booklet has been a work
of partnership over two years involving parents,
pupils, teachers, principals and boards of
management. it draws on the wisdom, experience
and expertise of many people involved in and
committed to Catholic schools. in particular, a
debt of gratitude is owed to a working group
which included fr michael drumm, Chairperson
of the CSP; ms elaine mahon, manager of
Catechetical Publications, Veritas; mr Sen
hourihane, Principal of Scoil ine naofa, lucan,
Co. dublin; fr michael mcgrath, diocesan adviser
for religious education, diocese of ardagh and
Clonmacnois; and mr Joe Searson, diocesan
adviser for religious education, diocese of
Killaloe.
9
Part 1: Fundamental Principles
1.1 A Vision for Catholic Schools ... dignity of the human person
each person is made in the image of god and is
the Catholic Schools Partnership has articulated
called to share in gods own life forever
the following vision for Catholic schools:
valuing a broad curriculum and co-curricular
activities in order to foster a deeper sense of
Catholic schools in Ireland are a living
the whole person
expression of a long and varied tradition of
emphasis on pastoral care and student
education inspired by the life of Christ as lived
support, not least for those who are
in the Church. Such schools emphasise the
educationally disadvantaged
dignity of the human person as a child of God
commitment to service of all students with
called to work with other persons in creating
special needs
an inclusive community in service of the
common good; where knowledge is sought
creating an inclusive community in service of
and respected while faith is nurtured and
the common good
challenged.
schools are communities made up of pupils,
parents, staff, board members, patrons/
one can expand on this vision as follows:
trustees and all associated with the school
schools seek a life-giving environment where
in Ireland
all hear the call to service and the creation of a
there are about 2,900 Catholic primary
more caring human society
schools in the republic of ireland
growth in moral awareness and commitment
parents are the most important educators of
to the search for justice, integrity and care for
their children
the earth
many Catholic primary schools are rooted in
in a more culturally diverse society Catholic
parish communities where they form a critical
schools welcome all that is positive in this new
element in local life and foster a sense of
reality, instil an attitude of respect for the
shared responsibility for the educational
good of the other and welcome pupils of other
enterprise
faiths and none
home, school and parish work together in
support of Catholic education
knowledge is sought and respected
seeking excellence, including academic
a long and varied tradition
achievement, in the context of a broad
witnessing to the centrality of the gospel
Christian philosophy of education
teaching and learning for more than 1,500
nourishing the body, mind and soul through a
years
varied academic curriculum, involvement in
expressed in different ways depending on the
the arts, physical education and sporting
socio-economic context, not least through the
activity, and a commitment to moral
leadership and energy of religious
development and personal responsibility
congregations
respecting reason and scientific progress while
changing in the late twentieth and early
maintaining a balance between the humanities
twenty-first century as lay leadership emerges
and technology in education
in the Church to work alongside bishops,
priests and religious

11
 creating a dialogue between faith and
contemporary culture which challenges
instrumentalist and managerial approaches to
education

faith is nurtured and challenged

Christians who are part of a school are invited
to constantly rediscover what it is to be a
follower of Christ
a religious education which includes faith
formation, prayer and sacramental
experiences, and a growing awareness of
being stewards of gods creation
support for staff, principals, pupils, parents
and members of boards in opening their hearts
and minds to the presence of god
continuing the mission of Christ entrusted to
the Church to go and teach
1.2 The Irish Constitution
according to the irish Constitution:
the State acknowledges that the primary
and natural educator of the child is the
family and guarantees to respect the
inalienable right and duty of parents to
provide, according to their means, for the
religious and moral, intellectual, physical
and social education of their children.15
the Constitution clearly affirms the inalienable
role of parents in education. it also acknowledges
the importance of religious education. the State
guarantees to respect the rights and duties of
parents to provide for the religious education of
their children. the Constitution notes that such
education (including religious education) can be
provided at home, in private schools or in schools
recognised or established by the State.16 this is
based on the principle of religious freedom. the
legally recognised human right referred to as
freedom of religion can be thought of as
comprising two distinct but equally important
The State acknowledges that the
primary and natural educator of
the child is the Family and
guarantees to respect the
inalienable right and duty of
parents to provide, according to
their means, for the religious and
moral, intellectual, physical and
social education of their children.
dimensions or moral rights. it is both a positive
freedom for religion, e.g. the freedom to practice,
manifest and share ones religious commitments
(including the establishment of schools with a
religious ethos), and a negative freedom from
religious coercion, e.g. the freedom from coercion
by public or private parties to assent to or deny
any particular religious or philosophical
proposition. thus, it is wrong to simply
understand freedom of religion as freedom from
religion. indeed, the Constitution understands a
positive right to give expression to religious belief
and the State has continued to emphasise this
right.
religious groups are free to establish their
own schools to cater for members of their
particular faith. this religious freedom is a
core element in our system at primary and
secondary level.17
1.3 Parental Rights
Parental choice in education is recognised in most
democracies and enshrined in the irish
Constitution, in the universal declaration of
human rights, in united nations and european
legal instruments. it is also strongly affirmed in
the teaching of the Catholic Church. this
principle clearly holds that parents have the right

15 Bunreacht na hireann, article 42.1.

16 article 42.2.
17 government of ireland, Irelands Fourth Periodic Report under the International Covenant on Civil and Political Rights (2012), p. 168.

12
to educate their children in accord with their
social, political, cultural, linguistic, religious and
moral convictions. Whilst others may disagree
with these views, the parents decisions
concerning a childs education should be
respected and, where practicable, should be
facilitated.
1.4 State Regulation
While a large percentage of schools are under the
patronage of the Catholic Church, these schools,
like all schools in the republic of ireland, are
regulated by the State through the department of
education and Skills (deS). the deS strictly
regulates the curriculum of schools on advice
from the national Council for Curriculum and
assessment and through the inspectorates
evaluation and inspection processes. Section 30
of the education act (1998) states that the
minister determines:
a) the subjects to be offered in recognised
schools;
b) the syllabus of each subject;
c) the amount of instruction time to be
allotted to each subject;
d) the guidance and counselling provision to
be offered in schools.
Schools are managed by a board of management
but they cannot be described as self-governing
as most of their governance is determined by
national policies.
Section 9 of the education act defines in exact
detail the functions of a recognised school.
Section 13 describes at length the powers of
the inspectorate.
Section 15 demands that a board of
management of a recognised school carry out
its functions in accord with the policies
determined by the minister.
18 department of education and Skills, Boards of Management of National Schools: Constitution of Boards and Rules of Procedure
(dublin, 2011).
19 Pope Benedict XVi, meeting with representatives of British Society, including the diplomatic Corps, Politicians, academics and
Business leaders, Westminster hall, 17 September 2010.
Schools must comply with extensive
legislation and the Rules for National Schools.
Schools must implement the multitude of
circulars and guidelines which issue from the
deS.
the exact composition of boards of management
at primary level is prescribed by the deS through
its Constitution and Rules of Procedure of Boards of
Management.18
1.5 The Second Vatican Council
though it took place some fifty years ago, the
teaching and pastoral insights of the Second
Vatican Council are still being received and
interpreted in the broader Catholic community
today. the Council heralded a new openness to
the modern world which has been expressed
most forcibly through various dialogues: with
other Christians; with people of other faiths; with
non-believers. the most powerful symbolic
expression of these dialogues has been in assisi
where St John Paul ii and Pope Benedict XVi
gathered with leaders of Christian Churches and
other faiths. dialogue takes place at various
levels, from international gatherings to local
communities, from universities to schools and
colleges. the most important dialogue is that
between faith and reason. Pope Benedict XVi
consistently drew attention to this fundamental
issue. at his meeting with representatives of
British society in Westminster hall he said:
i would suggest that the world of reason
and the world of faith the world of secular
rationality and the world of religious
belief need one another and should not
be afraid to enter into a profound and
ongoing dialogue, for the good of our
civilization.19
he has described the Second Vatican Council as
dedicated to finding a new definition of the
13
 relationships between the Church and the
modern age, between the Church and the modern
State and between Christian faith and other
religions.20 Catholic schools and colleges are
continually reinterpreting these various
relationships as they are at the forefront of the
interaction between Catholic faith and modern
science, between Catholic institutions and
democratic governments, and the encounter with
those of other faiths and none.
the ongoing reception and interpretation of
Vatican ii now takes place in the context of the
ministry of Pope francis. he has challenged all
members of the Church to reach out again to the
world, not least to those who are on the margins
of society. the ministry of Pope francis gives
renewed energy to Catholic schools in creating a
mature relationship with modernity, in seeking to
The ministry of Pope Francis gives
renewed energy to Catholic schools
in creating a mature relationship
with modernity, in seeking to be
active participants in democratic
societies and in fostering dialogue
between all people of goodwill.
20
21
address of his holiness Benedict XVi to the roman Curia, 22 december 2005.
Pope francis, Evangelii Gaudium (Vatican City: libreria editrice Vaticana, 2013), #183.
14
be active participants in democratic societies and
in fostering dialogue between all people of
goodwill.
Pope francis says that the social dimension of the
preaching of the gospel is critically important.
Christians are called to live with others and for
others. this is because god, in Christ, has
redeemed society as a whole and not just each
person as an individual. faith is not just a private
matter between an individual person and god.
this is an important insight for Catholic
education. Pope francis states:
no one can demand that religion should be
relegated to the inner sanctum of personal
life, without influence on societal and
national life, without concern for the
soundness of civil institutions, without a
right to offer an opinion on events affecting
society. Who would claim to lock up in a
church and silence the message of St
francis of assisi or Blessed teresa of
Calcutta? they themselves would have
found this unacceptable. an authentic faith
which is never comfortable or completely
personal always involves a deep desire to
change the world, to transmit values, to
leave this earth somehow better than we
found it.21
1.6 The Characteristic Spirit of a
Catholic School
every school has its own ethos or characteristic
spirit. in the education act 15 (2) (b) this
characteristic spirit of the school is understood as
being determined by the cultural, educational,
moral, religious, social, linguistic and spiritual
values and traditions which inform and are
characteristic of the objectives and conduct of
the school. it is clear from this that Catholic
schools will vary depending on their history and
the socio-demographic realities of the
Every school has its own ethos or
characteristic spirit.
communities that they serve. yet, from the small
rural school serving a local community, to the
large urban school serving a very diverse
population, all are challenged to give expression
to their characteristic spirit through the lens of
Catholic faith. this is best understood as an
invitation to allow Catholic faith inform the
values and traditions that are lived out and
nurtured on a daily basis in the school. it should
not be understood as something static or
oppressive but as a challenge to engage with the
liberating message of the gospel.
1.7 Diversity Within a School
among the students who attend Catholic
schools in ireland and beyond are those who do
not come from Catholic families. in many cases
parents opt for this type of education and
welcome the ethos and values which underpin
such schools. in some other cases parents may
have little or no choice but to send their child to
a Catholic school. this raises the question of
opting out of some classes. article 44.2.4 of the
22 mr Justice Barrington, Campaign to Separate Church and State Ltd v. Minister for Education [1998] 3 ir 321.
irish Constitution acknowledges the right of a
child not to attend religious instruction in a
school. the Supreme Court has commented on
this as follows:
the Constitution therefore distinguishes
between religious education and religious
instruction the former being the much
wider term. a child who attends a school
run by a religious denomination different
from his own may have a constitutional
right not to attend religious instruction at
that school but the Constitution cannot
protect him from being influenced, to some
degree, by the religious ethos of the
school. a religious denomination is not
obliged to change the general atmosphere
of its school merely to accommodate a
child of a different religious persuasion
who wishes to attend that school.22
Catholic schools respect and acknowledge the
right of parents who require that their children be
excluded from religious instruction. the manner
in which such an opt out is facilitated is related to
available resources. Schools are committed to
facilitating parents in this regard, but they can
only do so as resources are made available so that
the school complies with its own policies on
curriculum, supervision and child safeguarding.
the provision of such resources is the
responsibility of the minister. however, even with
current resources, Catholic schools have
developed local arrangements to accommodate
the valid wishes of such parents.
Some commentators have raised concerns about
the integrated curriculum with regard to this
issue. it should be noted that the philosophical
basis of such a curricular approach is not the
desire to integrate religious education into all
other subjects but the pedagogical principle that
subject specificities are irrelevant in early
childhood learning. thus, children are introduced
15
 into an integrated world rather than one
arbitrarily divided into discrete academic
subjects.
it must be emphasised that the vast majority of
Catholic schools handle the issue of diversity with
sensitivity and respect. the Chief Inspectors
Report 201012 clearly indicates that the
overwhelming majority of parents and pupils find
their schools to be well managed and welcoming.
the report states that:
Some very positive findings were reported
about the management of pupils in primary
schools in the period 20102012. during
notified WSes (whole-school evalautions),
96% of schools were found to be managing
their pupils effectively by, for example,
fostering respectful pupilteacher
interactions, by cultivating an inclusive,
child-centred ethos and by using positive
strategies to promote good behaviour.
incidental inspections similarly found that
the management of pupils was effective in
practically all (96%) of the classrooms
visited.23
thematic inspections of planning and target
setting in thirty-four deiS schools;
almost 36,000 confidential pupil
questionnaires administered to pupils in
fourth and sixth class in larger schools and to
pupils in third, fourth, fifth and sixth classes in
smaller schools during the course of whole-
school evaluations;
more than 47,600 confidential parental
questionnaires administered to parents of a
selected sample of pupils in larger schools and
to all parents in small schools during the
course of whole-school evaluations.24
The aim of these guidelines is to
enhance the already excellent work
being undertaken in schools.
it is clear then that Catholic schools are
inclusive and welcoming places for the vast
majority of children who attend them. the aim
of these guidelines is to enhance the already
excellent work being undertaken in schools as
clearly evidenced in the Chief Inspectors Report

The Chief inspectors report

201012 clearly indicates that the
overwhelming majority of parents
and pupils find their schools to be
201012.

1.8 Religious Education

the education act 30 (2) (d) requires the minister
well managed and welcoming.

to ensure that time is set aside in each school day
for subjects relating to or arising from the
characteristic spirit of the school. in Catholic
schools this time is devoted to the programme in
given that this report is based on impressive
religious education (re).
research both in its breadth and its depth, great
weight must be attached to its findings. the
religious education is an integral part of the
report tells us that these findings are based on:
revised Primary School Curriculum.25 one general
objective of the curriculum is that each child
almost 800 whole-school evaluations;
should be enabled to develop a knowledge and
over 1,100 incidental inspections;
understanding of his or her own religious

23 department of education and Skills, Chief Inspectors Report 201012 (dublin, 2013), p. 34.
24 Chief Inspectors Report 201012, p. 30.
25 national Council for Curriculum and assessment, Primary School Curriculum (dublin, 1999).

16
traditions and beliefs, with respect for religious
traditions and beliefs of others.26 this objective
reflects Catholic Church teaching in the spirit of
the Second Vatican Council as outlined earlier.
With these principles in mind, the draft Catholic
Preschool and Primary Religious Education
Curriculum for Ireland has among its objectives the
need to prepare young children for living in
contact with other Christians and people of other
religious faiths, affirming their Catholic identity,
while respecting the faiths of others.27 While the
intercultural and inter-religious dimension will be
embedded in the programme and explored
thematically, the curriculum further proposes
that children will have formal study of faiths other
than Christianity in each year. the following set of
basic principles of inter-religious dialogue will
guide the delivery of this inter-religious
education:28
a) all children in Catholic schools have a right to
learn about diverse faiths. teaching about
world faith traditions should not be based on
the number of pupils who come from diverse
faiths in a class or school.
26 Primary School Curriculum, p. 36.
27 irish episcopal Conference, draft Catholic Preschool and Primary Religious Education Curriculum for Ireland, p. 14.
28 See Patricia Kieran and anne hession, Children, Catholicism and Religious Education (dublin: Veritas, 2005), p. 283.
b) Children should be given accurate, clear, age-
and ability-appropriate information
concerning faith traditions.
c) the positive aspects of the faith tradition
should be explored and the teacher should
avoid stereotypes and superficial
understandings. the teacher should not focus
excessively on what children may perceive as
unusual details of a faith tradition, which may
give them an unbalanced view.
d) Particular faiths should be studied in their own
right and not only by comparison with other
faiths.
e) teachers in Catholic schools should show
children that there are many living faiths
practised by ordinary people in contemporary
ireland. ideally, local members of faith
traditions should be invited into the Catholic
school to inform the children about their
religious beliefs and practices.
17
 f) teachers should ensure that children from
within any faith are treated with
sensitivity. While some may wish to discuss
their faith, others may not. teachers should
not assume that any child can be automatically
drawn upon as a source of information.
all religious education in Catholic schools should
be informed by the national directory for
Catechesis, Share the Good News.29 the following
is a sample of the spirit and vision of this
foundational document, relevant to the topic of
inclusion:
c) Catholic schools seek to co-operate with
parents of other traditions who wish to
provide religious instruction for the children in
their own tradition (101).30
the term used to describe the time spent on
religious learning in schools in both the Rules for
National Schools and the irish Constitution is
religious instruction. it could be argued,
however, that this phrase, while an important
legal term, does not do justice to the totality of
what happens as part of a broader religious
education in primary schools.

a) Catholic schools are inclusive and welcoming
of Catholic pupils and pupils of other
traditions (124, 168);
b) Catholic schools will respect the religious
traditions of other students (147);
John hull suggests, for example, that there are
three different ways to teach religious education
in schools: learning into religion, learning about
religion and learning from religion.31 all three
types of learning are evident in Catholic primary
schools today.

29 irish episcopal Conference, Share the Good News: National Directory for Catechesis in Ireland (dublin: Veritas, 2010).
30 See also irish episcopal Conference, Catholic Primary Schools: A Policy for Provision into the Future (2007), 4.3.
31 John hull, the contribution of religious education to religious freedom: a global Perspective, Religious Education in Schools:

18 Ideas & Experiences from around the World, iarf, ed. (london, 2001), pp. 18.
learning into religion is most appropriate for the
many children in Catholic primary schools who
are baptised Catholics. good religious education
will help them to grow into their faith. this type
of learning could also be described, therefore, as
There are three different ways to
teach religious education in schools:
learning into religion, learning
about religion and learning from
religion. All three types of learning
are evident in Catholic primary
schools today.
faith formation. for example, Catholic children in
first and second class could participate in an ash
Wednesday ritual, and might enter into the spirit
of lent by making particular promises. this type
of learning is also open to, and may be
appropriate for, children of other Christian
denominations. learning into religion is the
aspect of religious education that can also be
described as religious instruction. however, it is
important to note that religious instruction is just
one part of the learning that is undertaken as part
of religious education in Catholic schools.
learning about religion, a second dimension of
religious education, refers to pupils learning
about the beliefs, teachings and practices of the
great religious traditions of the world. in a
Catholic school, children will learn primarily
about Christianity. this type of learning is open to
all children. for example, all children can learn
that lent is a season of prayer, fasting and
almsgiving for Christians. in addition to this,
children in Catholic schools should also learn
about faiths other than Christianity. for example,
they might learn about how their local hindu
community celebrates the festival of diwali. the
report from the forum on Patronage and Pluralism
in the Primary Sector advocates education about
religion and Beliefs (erB) and ethics for all
children. this contributes to the development of
tolerant and religiously educated citizens.
learning from religion refers to what children
learn from religion for themselves. this involves
evaluating both what has been learned and how it
has impacted on their lived commitments. it
builds on learning about religion by ensuring
that religious education is not reduced to the
mere presentation of information, but that
children are invited to learn from what they are
discovering. for example, children in a Catholic
school might learn about the practice of
almsgiving during lent. Christian children might
understand this as an expression of their
Religious education in a
Catholic school is open and
inclusive.
compassion for those who are poor, following the
example of Jesus. Concurrently, children who
come from a humanist, atheist or agnostic
background might see in almsgiving a good
charitable practice in which they would also like
to engage.
religious education in a Catholic school is open
and inclusive, and children who are not Catholic
should therefore be invited to participate in and
to engage with the religious education
programme in various ways. Such education has
nothing in common with indoctrination that
amounts to a deliberate harming of students by
undermining their natural ability to reason. in
contrast, Catholic schools are committed to the
19
 deepest respect for both faith and reason and, as education through encounter with the other. it
such, they contribute significantly to the notes that schools are privileged places for
formation of rational and mature citizens of intercultural dialogue.33
democratic society.

1.9 Educating to Intercultural Dialogue

Catholic schools in ireland form part of a large
international network of such schools throughout
the world. ever since the Second Vatican Councils
declaration on education, the holy See has
Catholic schools are committed to
the deepest respect for both faith
and reason and, as such, they
contribute significantly to the
formation of rational and mature
published many important documents on
citizens of democratic society.
Catholic education. the most recent is entitled
Educating to Intercultural Dialogue in Catholic
Schools .32 it provides important reflections on
what it is to be a Catholic school in a globalised
world characterised by cultural and religious
pluralism. education is the key to mutual
What is this intercultural dialogue? it is not
cultural relativism which suggests that all
cultures and traditions are essentially the same

and often seeks to quarantine related practices
understanding and to building a civilisation of
within a purely private sphere of life. nor is it
peace in such a complex world. the document
religious fundamentalism which fails to engage
challenges Catholic schools to engage in dialogue
with that which is other and withdraws into a
through facing the reality of a culturally diverse
ghetto, secure in its own unchallenged identity.
situation, by overcoming prejudices and by
rather it is an invitation to engagement with the

32 Congregation for Catholic education, Educating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilisation of
Love (Vatican City, 2013).
33 Educating to Intercultural Dialogue in Catholic Schools, no. 6.

20
other persons faith and culture based on
innovative and courageous fidelity to ones own
faith and culture. Such dialogue is not just talking
but it includes all inter-religious relationships
with both individuals and communities.34 it seeks
common ethical values which are the foundations
of justice and peace. the aim of this dialogue is
not to abandon ones own inherited faith and
practices but to rediscover them in a deeper way
through encounter with the other. this is the
opposite of relativism.
the relativistic model is founded on the
value of tolerance, but limits itself to
accepting the other person, excluding the
possibility of dialogue and recognition of
each other in mutual transformation. Such
an idea of tolerance, in fact, leads to a
substantially passive meaning of
relationship with whoever has a different
culture. it does not demand that one take
an interest in the needs and sufferings of
others, nor that their reasons may be heard;
there is no self-comparison with their
values, and even less sense of developing
love for them.35
34 Educating to Intercultural Dialogue in Catholic Schools, no. 13.
35 Educating to Intercultural Dialogue in Catholic Schools, no. 22.
how can a Catholic school be a vehicle of such
intercultural dialogue? the document notes four
types of dialogue: the dialogue of life; the
dialogue of works; theological dialogue; and the
dialogue of religious experience. the dialogue of
life reflects on the joys, challenges and sorrows of
life, especially in the context of the fundamental
realities of family, language and culture. the
dialogue of works encourages those involved to
collaborate in the holistic development of all men
and women. theological dialogue demands
knowledge of the beliefs of various religious
traditions and their mutual interaction. the
dialogue of religious experience is based on the
lived encounter of various faiths, not on
intellectual abstractions, but rather on the actual
lives of the faithful. a Catholic primary school
should facilitate the dialogue of life, the dialogue
of works and the dialogue of religious experience;
it is not the time or place in life for theological
dialogue. the dialogue of life, the dialogue of
works and the dialogue of religious experience
can involve all faith traditions present in the
school. Pupils whose parents wish them to have
no faith affiliation should be invited to share in
the dialogue of life and the dialogue of works.
21
Part 2: Developing and Sharing Good Practice
Part ii of this document gives examples of good
practices with regard to the holistic education of
all pupils in Catholic primary schools. these
practices should be read in the context of the
principles that were considered in Part i. Schools
should adapt these practices to their local
circumstances.
2. 1 Admissions Policy and Mission
Statement
in the mission Statement there should be a clear
declaration that the school is a Catholic school
under the patronage of the local Catholic bishop.
it is suggested that the policy should briefly
explain what a Catholic school is and how this
school lives its Catholic ethos in the particular
community, be it a small rural parish or a large
urban setting. a brief explanation of patronage
should also be included. applicant parents should
understand that the characteristic spirit or ethos
underpinning the school permeates the whole
school day and not just during religious
education classes. the vision statement detailed
in Part i might prove useful in informing non-
Catholic parents about the holistic understanding
of education that underpins Catholic schools. in
offering an understanding of the ethos of the
school the policy should be positive about
diversity and inclusion. the presence of children
from diverse backgrounds can enrich the life of
the school community.
many of the issues around inclusion and diversity
might be best addressed at a pre-enrolment
meeting. all parents of prospective pupils should
have ready access to the schools enrolment policy.
any issues parents may have in relation to their
childs spiritual welfare may be addressed with the
principal. at this meeting the principal should
discuss what it means that the school embraces
36 draft Catholic Preschool and Primary Religious Education Curriculum for Ireland, pp. 1415.
37 draft Catholic Preschool and Primary Religious Education Curriculum for Ireland, p. 27.
the Catholic ethos. Parents should understand
that there may be prayers at assembly and at other
moments during the school day. for children of
other faiths and none these times should be used
for reflection. Parents should also be made aware
that Catholic children prepare for the Sacraments
of eucharist, reconciliation and Confirmation.
2.2 Inclusion in Religious Education
religious education is an integral part of the
revised Primary School Curriculum (1999). in a
Catholic school, religious education should
prepare children for living in community with
people of their own and other faith traditions and
none. to this end, the draft Catholic Preschool and
Primary Religious Education Curriculum for Ireland
has proposed that a specific amount of time be
set aside each year for the study of faiths other
than Christianity. twelve perspectives informed
the development of the curriculum and these
include the ecumenical and inter-religious
perspective and the intercultural perspective.36
the curriculum describes the development of
inter-religious literacy as follows:
Skills of inter-religious literacy enable
children to be able to speak the public
language of religion; to comprehend and
appreciate the place of religious and
philosophical beliefs and practices in human
life; to understand the need for dialogue
among Christians; to develop powers of
empathy for and sensitivity towards people
of other religions and beliefs; to explore the
beliefs and practices of other world
religions; to enter into dialogue with people
of other religions and beliefs; and to foster
awareness of shared values such as justice,
peace, the dignity of the human person and
openness to the transcendent.37
23
 fostering such literacy will require that teachers
be given opportunities to update their knowledge
and skills in the area of inter-religious learning
which would build on the initial religious
education qualification that all teachers in
Catholic schools must have.
at primary level the process of learning about
other Christian denominations and other
religious traditions is mainly about awareness,
attitudes, relationships and values. inter-religious
learning establishes the basis for appropriate
relationships with religious others.38 to this end,
the religious festivals of all children in the class
could be recognised as one very important way of
acknowledging the childrens significance and
valuing their identities.39
At primary level the process of
learning about other Christian
denominations and other religious
traditions is mainly about
awareness, attitudes, relationships
and values.
the formal curriculum of inter-religious education
focuses on teaching children to respect other
peoples ways of praying, their holy objects,
religious stories, sacred writings and beliefs.40 at
all times children learn that respect and love
ought to be extended to those who think or act
differently than they do in religious matters.41
the curriculum identifies specific ideas for inter-
religious learning including the following:
at junior level (48 year olds):
a) Children could be invited to listen to and
discuss simple stories about children in other
faith communities in ireland;
38 draft Catholic Preschool and Primary Religious Education Curriculum for Ireland, p. 19.
39 anne hession, interreligious education and the future of religious education in Catholic Primary Schools, Toward Mutual
Ground: Pluralism, Religious Education and Diversity in Irish Schools, gareth Byrne and Patricia Kieran, eds (dublin: Columba Press,
24 2013), p. 171.
40 draft Catholic Preschool and Primary Religious Education Curriculum for Ireland, p. 44.
41 draft Catholic Preschool and Primary Religious Education Curriculum for Ireland, p. 73.
b) Children could be taught to identify Christian
and other faith communities in their locality;
c) at 7-8 years old children could be taught to
recognise their own religious identities and
the religious and/or cultural identities of
others.
The formal curriculum of inter-
religious education focuses on
teaching children to respect other
peoples ways of praying, their holy
objects, religious stories, sacred
writings and beliefs.
at senior level (912 years):
a) Children could begin to discuss the
importance of religious or philosophical
beliefs in the lives of people in their
communities;
b) Children could start to investigate the
religious practice of children in other
Christian, Jewish and muslim communities in
ireland (e.g. how they pray);
c) Children could research religious faith
communities with a significant local presence;
d) local members of faith traditions could be
invited into the school to inform the children
about their religious beliefs and practices;
e) Children could investigate ways of respecting
and learning about and from people who
adhere to other religions in their community;
f) Children could be invited to investigate how
people of other religions and beliefs in ireland
practise their beliefs today;
g) Children could relate the practices of people
from other religious communities to their own
Catholic religious practice;
h) Children might be encouraged to engage in
ecumenical and interfaith activities such as
identifying ways in which pupils of all beliefs
 in the school can engage with local
community projects based around charity and
justice;
i) teachers could invite outside speakers or
parents who are involved in faith-based
charitable organisations to share their
commitment to creating a better world.
in order to ensure that parents from both Christian
and other faith traditions understand the nature of
religious education in an irish Catholic primary
school, information should be made available to
them on enrolment, alongside other material that
is being provided to parents at this important time
in their childs life. this information would give an
overview of the programme of religious education
in place in Catholic primary schools, as well as the
activities that are linked to the ethos of the school.
a sample of this information is available here.
Schools are encouraged to amend this according
to their own particular circumstances.
Sample Information for Parents
Regarding the Nature of Religious
Education in the Catholic Primary
School
as a Catholic school, religious education is
provided for pupils in accordance with the
doctrines, practices and traditions of the
Catholic Church. Catholic children will be
provided with religious experiences that
will help them to develop their faith, such
as prayer and sacramental preparation. in
addition to these activities, all children will
also learn about and from the beliefs,
teachings and practices of the great
religious traditions of the world, with a
particular focus on Christianity. this type
of learning is open to, and inclusive of, all
children, regardless of their faith
background. Children from all faith
traditions and none are therefore welcome
to participate in the religious education
programme that the school provides.
25
 2.3 Management of Opt out from
Religious Education
in addition to setting out an overview of the
religious education programme and how it is
managed throughout the school, this information
should also set out a procedure for dealing with
any requests made for opt out from religious
education. Such a procedure may include a
presentation by the principal teacher and/or
postholder [if one is assigned this role], giving an
overview of the religious education policy to new
applicant parents/guardians at an information
meeting pre-enrolment.
Where parents/guardians raise issues of concern
in regard to the content of the religious education
policy, an opportunity should be provided for
them to meet individually with the principal or
teacher/postholder. the purpose of this meeting
is:
26
a) to allay any concerns parents/guardians may
have;
b) to answer specific questions
parents/guardians may have arising from
either the information meeting or the
programme content, as set out in the
information document;
c) to enable the parents/guardians to make an
informed decision in regard to withdrawal
from religious education or otherwise.
the information should also advise of the options
the school can provide for children when a
request for opt out from religious education is
made. these may include:
a) Staying within the classroom following an
interesting, educationally appropriate and
child-friendly activity, where alternative
supervision is not feasible;
b) Split timetabling of religious education
between class streams;
c) Supervised project work/research in another
room [where a member of staff is available];
d) Parent/guardian absenting the child for the
purpose of receiving religious instruction
elsewhere.
other practical situations may arise from time to
time that require the school to consider making
accommodations for children who do not share
the Catholic faith. in most circumstances the
school should be in a position to bring these to
the attention of parents at an enrolment meeting
and then to plan well in advance for such
eventualities. Children of other faiths should be
invited but not obliged to attend all Catholic
religious celebrations in the school. individual
children, with parental consent, can be invited to
read special prayers/texts promoting core values
such as respect and tolerance, which are common
to many faith groups. Parents may decide to
excuse their child from school for the duration of
any of these celebrations. appropriate procedures
should be in place to facilitate any such request
e.g. written notification to the principal teacher.
a Catholic school, in a spirit of inclusivity, could
incorporate an inter-religious element to these
celebrations, where appropriate, without
compromising its core values. Consideration may
need to be given to the timing of events. all staff
should be familiar with the policy and procedures,
thereby enabling them to respond positively to
parental requests and concerns as necessary.
2.4 Sacramental Preparation
involvement in the preparation of Catholic
children for the Sacraments of first
reconciliation, first Communion and
Confirmation is an integral part of the life of a
Catholic primary school. first reconciliation and
first Communion are celebrated during second
class and Confirmation normally takes place in
sixth class. over the course of the school year, 2.5
hours are devoted to religious education each
week. this average is also maintained during
second class and sixth class. Schools should take
care that this amount of time is not exceeded. the
time allocated to religious education is sufficient
to cover sacramental preparation. the issue of
encroachment on the time for other curriculum
areas need not be problematic when the overall
year is taken into account.
Parish programmes such as Do This in Memory and
You Shall Be My Witnesses have significantly
improved the level of parish input into the
preparation for the sacraments, while also
encouraging parents/guardians to prepare their
children appropriately in their own homes. Such
preparation is not an either/or in school or
outside, but can be both/and. it should not lead
to any diminishment of the valuable work being
achieved in school time.
for children whose parents do not wish them to
receive these Catholic sacraments, Section 2.3
gives examples of how such pupils can opt out of
the programme. these pupils may wish to
participate in choirs, art, drama and other aspects
of school support for the sacramental
programme. Where there are a significant number
of pupils who are not participating in sacramental
preparation, the school could timetable the
religious education class in a manner most suited
to facilitate their parents/guardians.
2.5 Intercultural Dialogue Some
Suggestions
in Part i of this document the Vatican publication,
Educating to Intercultural Dialogue in Catholic
Schools, was introduced. Some practical
implications of this intercultural approach are
suggested here. the document speaks of
different types of dialogue. the dialogue of life,
27
 the dialogue of works and the dialogue of
religious experience can involve all faith
traditions present in the school. Pupils whose
parents wish them to have no faith affiliation
should be invited to share in the dialogue of life
and the dialogue of works.
2.5.1 The Dialogue of Life
the dialogue of life reflects on the joys,
challenges and sorrows of life, especially in the
context of the fundamental realities of family,
language and culture.
a) all pupils in the school are made to feel
welcome. this could include school displays,
welcome notices in various languages, or flags
of the various countries represented.
b) members of the board of management and of
the school community engage in self-
evaluation to ensure that the school retains its
sense of inclusiveness.
28
c) Cultural days are held in school where the
various cultures represented are celebrated.
d) When problems such as bullying and conflict
situations arise, children are taught to be
reconciled with one another in a respectful
way, knowing the values of forgiveness and
love. reconciliation is a feature of daily life and
children are encouraged to grow in
appreciation of human dignity.
e) the school provides mentoring opportunities
for newly arrived international pupils and their
parents.
f) Children and parents are invited to dress in
their national costumes and perform dance,
music and poetry on appropriate occasions.
g) the Parents association encourages parents
from other traditions to be active in school life.
h) Key materials are translated as resources allow.
2.5.2 The Dialogue of Works
the dialogue of works encourages those involved
to collaborate in the holistic development of all
men and women.
a) School assemblies seek to awaken a sense of
common responsibility for the future of
humanity.
b) all pupils are involved in development
education projects, awakening a sense of
responsibility towards those who are most in
need.
c) the school is involved in supporting local
charities.
d) School assemblies instil in students a sense of
respect and care for the other person.
e) all pupils participate in green flag and similar
projects.
f) the school is committed to developing the
environmental awareness of pupils through
the integrated curriculum.
g) the school forms links with a school in a
developing country.
2.5.3 The Dialogue of Religious Experience
the dialogue of religious experience is based on
the lived encounter of various faiths, not on
intellectual abstractions, but rather on the actual
lives of the faithful.
a) School assemblies acknowledge major
festivals associated with other
faiths/traditions that are present in the school.
b) Children are encouraged to share their beliefs
and their cultural experiences, both within the
classroom and amongst their friends. this can
happen spontaneously through daily news and
through integration with the curriculum.
42Catholic Schools Partnership, A process for understanding, supporting and taking ownership of the characteristic spirit in a Catholic
school (maynooth, 2012). available at www.catholicschools.ie.
c) using the internet, children grow an
awareness of other faiths and cultures.
d) Children make PowerPoint presentations for
various projects and topics of interest,
especially related to other faiths and cultures
present within the school.
e) Children of different faiths are given the
opportunity to explain their beliefs to their
classmates.
f) Children are educated about other faiths
through course work and projects.
g) the school celebrates an intercultural week
each year which highlights the faiths and
cultures present in the school.
h) all students are invited to participate in
sacramental events/ceremonies.
2.6 Reflecting on Good Practice
all Catholic primary schools are invited to
participate in A process for understanding,
supporting and taking ownership of the
characteristic spirit in a Catholic school.42 this
process was developed by the Catholic Schools
Partnership and many schools are using it as a
useful instrument in reflecting on the meaning of
their Catholic identity. the process will be revised
in 2015 to include a section on best practice with
regard to the holistic education of pupils of other
faiths and no faith in Catholic schools. this will
provide schools with a mechanism to reflect on
and develop good practice in the context of the
lived ethos of the school.
29
Conclusion
this document is offered as a service to Catholic
primary schools as they reflect on their practices
with regard to the holistic education of all pupils
in the school. Such holistic education includes
religious education as part of a dialogue that
opens up some of the most important questions
in human life. Part i comments on the
fundamental principles that inform such an
approach from a Catholic perspective, while Part
ii provides concrete suggestions on how these
principles might be followed through in practice.
each school will need to adapt these concrete
suggestions to local circumstances, and the
Catholic Schools Partnership will provide updates
on good practice through its website
www.catholicschools.ie.
31